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21. DutiyasÄ«lapaƱcakaį¹[Second Pentad of Virtue]
DutiyapaƱcake pÄį¹ÄtipÄtÄdÄ«naį¹ pahÄnÄdivasena attho veditabbo.In the second pentad the meaning should be understood as the abandoning, etc., of killing living things, etc.;
VuttaƱhetaį¹ paį¹isambhidÄyaį¹ ā āāPaƱca sÄ«lÄni pÄį¹ÄtipÄtassa pahÄnaį¹ sÄ«laį¹, veramaį¹Ä« sÄ«laį¹, cetanÄ sÄ«laį¹, saį¹varo sÄ«laį¹, avÄ«tikkamo sÄ«laį¹. AdinnÄdÄnassa, kÄmesumicchÄcÄrassa, musÄvÄdassa, pisuį¹Äya vÄcÄya, pharusÄya vÄcÄya, samphappalÄpassa, abhijjhÄya, byÄpÄdassa, micchÄdiį¹į¹hiyÄ, nekkhammena kÄmacchandassa, abyÄpÄdena byÄpÄdassa, ÄlokasaƱƱÄya thinamiddhassa, avikkhepena uddhaccassa, dhammavavatthÄnena vicikicchÄya, ƱÄį¹ena avijjÄya, pÄmojjena aratiyÄ, paį¹hamena jhÄnena nÄ«varaį¹Änaį¹, dutiyena jhÄnena vitakkavicÄrÄnaį¹, tatiyena jhÄnena pÄ«tiyÄ, catutthena jhÄnena sukhadukkhÄnaį¹, ÄkÄsÄnaƱcÄyatanasamÄpattiyÄ rÅ«pasaƱƱÄya paį¹ighasaƱƱÄya nÄnattasaƱƱÄya, viƱƱÄį¹aƱcÄyatanasamÄpattiyÄ ÄkÄsÄnaƱcÄyatanasaƱƱÄya, ÄkiƱcaƱƱÄyatanasamÄpattiyÄ viƱƱÄį¹aƱcÄyatanasaƱƱÄya, nevasaƱƱÄnÄsaƱƱÄyatanasamÄpattiyÄ ÄkiƱcaƱƱÄyatanasaƱƱÄya, aniccÄnupassanÄya niccasaƱƱÄya, dukkhÄnupassanÄya sukhasaƱƱÄya, anattÄnupassanÄya attasaƱƱÄya, nibbidÄnupassanÄya nandiyÄ, virÄgÄnupassanÄya rÄgassa, nirodhÄnupassanÄya samudayassa, paį¹inissaggÄnupassanÄya ÄdÄnassa, khayÄnupassanÄya ghanasaƱƱÄya, vayÄnupassanÄya ÄyÅ«hanassa, vipariį¹ÄmÄnupassanÄya dhuvasaƱƱÄya, animittÄnupassanÄya nimittassa, appaį¹ihitÄnupassanÄya paį¹idhiyÄ, suƱƱatÄnupassanÄya abhinivesassa, adhipaƱƱÄdhammavipassanÄya sÄrÄdÄnÄbhinivesassa, yathÄbhÅ«taƱÄį¹adassanena sammohÄbhinivesassa, ÄdÄ«navÄnupassanÄya ÄlayÄbhinivesassa, paį¹isaį¹
khÄnupassanÄya appaį¹isaį¹
khÄya, vivaį¹į¹anÄnupassanÄya saƱƱogÄbhinivesassa, sotÄpattimaggena diį¹į¹hekaį¹į¹hÄnaį¹ kilesÄnaį¹, sakadÄgÄmimaggena oįø·ÄrikÄnaį¹ kilesÄnaį¹, anÄgÄmimaggena aį¹usahagatÄnaį¹ kilesÄnaį¹, arahattamaggena sabbakilesÄnaį¹ pahÄnaį¹ sÄ«laį¹, veramaį¹Ä«, cetanÄ, saį¹varo, avÄ«tikkamo sÄ«laį¹. EvarÅ«pÄni sÄ«lÄni cittassa avippaį¹isÄrÄya saį¹vattanti, pÄmojjÄya saį¹vattanti, pÄ«tiyÄ saį¹vattanti, passaddhiyÄ saį¹vattanti, somanassÄya saį¹vattanti, ÄsevanÄya saį¹vattanti, bhÄvanÄya saį¹vattanti, bahulÄ«kammÄya saį¹vattanti, alaį¹
kÄrÄya saį¹vattanti, parikkhÄrÄya saį¹vattanti, parivÄrÄya saį¹vattanti, pÄripÅ«riyÄ saį¹vattanti, ekantanibbidÄya virÄgÄya nirodhÄya upasamÄya abhiƱƱÄya sambodhÄya nibbÄnÄya saį¹vattantÄ«āāti (paį¹i. ma. 1.41).for this is said in the Paį¹isambhidÄ: "Five kinds of virtue: (1) In the case of killing living things, (a) abandoning is virtue, (b) abstention is virtue, (c) volition is virtue, (d) restraint is virtue, (e) non-transgression is virtue. (2) In the case of taking what is not given ā¦ (3) In the case of sexual misconduct ā¦ (4) In the case of false speech ā¦ (5) In the case of malicious speech ā¦ (6) In the case of harsh speech ā¦ (7) In the case of gossip ā¦ (8) In the case of covetousness ā¦ (9) In the case of ill will ā¦ (10) In the case of wrong view ā¦ (11) "Through renunciation in the case of lust, (a) abandoning is virtue ā¦ (12) Through non-ill-will in the case of ill-will ā¦ (13) Through perception of light in the case of stiffness-and-torpor ā¦ (14) Through non-distraction ā¦ agitation ā¦ (15) Through definition of states (dhamma) ā¦ uncertainty ā¦ (16) Through knowledge ā¦ ignorance ā¦ (17) Through gladdening in the case of boredom ā¦ (18) "Through the first jhÄna in the case of the hindrances, (a) abandoning is virtue ā¦ (19) Through the second jhÄna ā¦ applied and sustained thought ā¦ (20) Through the third jhÄna ā¦ happiness ā¦ (21) Through the fourth jhÄna in the case of pleasure and pain, (a) abandoning is virtue ā¦ (22) Through the attainment of the base consisting of boundless space in the case of perceptions of matter, perceptions of resistance, and perceptions of variety, (a) abandoning is virtue ā¦ (23) Through the attainment of the base consisting of boundless consciousness in the case of the perception of the base consisting of boundless space ā¦ (24) Through the attainment of the base consisting of nothingness in the case of the perception of the base consisting of boundless consciousness ā¦ (25) Through the attainment of the base consisting of neither perception nor non-perception in the case of the perception of the base consisting of nothingness ā¦ (26) "Through the contemplation of impermanence in the case of the perception of permanence, (a) abandoning is virtue ā¦ (27) Through the contemplation of pain in the case of the perception of pleasure ā¦ (28) Through the contemplation of not-self in the case of the perception of self ā¦ (29) Through the contemplation of dispassion in the case of the perception of delighting ā¦ (30) Through the contemplation of fading away in the case of greed ā¦ (31) Through the contemplation of cessation in the case of originating ā¦ (32) Through the contemplation of relinquishment in the case of grasping ā¦ (33) "Through the contemplation of destruction in the case of the perception of compactness, (a) abandoning is virtue ā¦ (34) Through the contemplation of fall [of formations] in the case of accumulating [kamma] ā¦ (35) Through the contemplation of change in the case of the perception of lastingness ā¦ (36) Through the contemplation of the signless in the case of a sign ā¦ (37) Through the contemplation of the desireless in the case of desire ā¦ (38) Through the contemplation of voidness in the case of misinterpreting (insistence) ā¦ (39) Through insight into states that is higher understanding in the case of misinterpreting (insistence) due to grasping ā¦ (40) Through correct knowledge and vision in the case of misinterpreting (insistence) due to confusion ā¦ (41) Through the contemplation of danger in the case of misinterpreting (insistence) due to reliance [on formations] ā¦ (42) Through reflection in the case of non-reflection ā¦ (43) Through the contemplation of turning away in the case of misinterpreting (insistence) due to bondage ā¦ (44) "Through the path of stream-entry in the case of defilements coefficient with [false] view, (a) abandoning is virtue ā¦ (45) Through the path of once-return in the case of gross defilements ā¦ (46) Through the path of non-return in the case of residual defilements ā¦ (47) Through the path of Arahantship in the case of all defilements, (a) abandoning is virtue, (b) abstention is virtue, (c) volition is virtue, (d) restraint is virtue, (e) non-transgression is virtue. "Such virtues lead to non-remorse in the mind, to gladdening, to happiness, to tranquillity, to joy, to repetition, to development, to cultivation, to embellishment, to the requisite [for concentration], to the equipment [of concentration], to fulfilment, to complete dispassion, to fading away, to cessation, to peace, to direct-knowledge, to enlightenment, to NibbÄna."[^38] (Paį¹is I 46ā47)
Ettha ca pahÄnanti koci dhammo nÄma natthi aƱƱatra vuttappakÄrÄnaį¹ pÄį¹ÄtipÄtÄdÄ«naį¹ anuppÄdamattato.And here there is no state called abandoning other than the mere non-arising of the killing of living things, etc., as stated.
YasmÄ pana taį¹ taį¹ pahÄnaį¹ tassa tassa kusaladhammassa patiį¹į¹hÄnaį¹į¹hena upadhÄraį¹aį¹ hoti,But the abandoning of a given [unprofitable state] upholds a given profitable state in the sense of providing a foundation for it,
vikampÄbhÄvakaraį¹ena ca samÄdÄnaį¹.and concentrates it by preventing wavering,
TasmÄ pubbe vutteneva upadhÄraį¹asamÄdhÄnasaį¹
khÄtena sÄ«lanaį¹į¹hena sÄ«lanti vuttaį¹.so it is called "virtue" (sÄ«la) in the sense of composing (sÄ«lana), reckoned as upholding and concentrating as stated earlier (Ā§19).
Itare cattÄro dhammÄ tato tato veramaį¹ivasena, tassa tassa saį¹varavasena,The other four things mentioned refer to the presence[^39] of occurrence of will as abstention from such and such, as restraint of such and such,
tadubhayasampayuttacetanÄvasena, taį¹ taį¹ avÄ«tikkamantassa avÄ«tikkamanavasena ca cetaso pavattisabbhÄvaį¹ sandhÄya vuttÄ.as the volition associated with both of these, and as non-transgression in one who does not transgress such and such.
SÄ«laį¹į¹ho pana tesaį¹ pubbe pakÄsitoyevÄti.But their meaning of virtue has been explained already.
Evaį¹ pahÄnasÄ«lÄdivasena paƱcavidhaį¹.So it is of five kinds as "virtue consisting in abandoning" and so on.
EttÄvatÄ ca kiį¹ sÄ«laį¹? Kenaį¹į¹hena sÄ«laį¹? KÄnassa lakkhaį¹arasapaccupaį¹į¹hÄnapadaį¹į¹hÄnÄni? KimÄnisaį¹saį¹ sÄ«laį¹? Katividhaį¹ cetaį¹ sÄ«lanti?At this point the answers to the questions, "What is virtue? In what sense is it virtue? What are its characteristic, function, manifestation, and proximate cause? What are the benefits of virtue? How many kinds of virtue are there?"
Imesaį¹ paƱhÄnaį¹ vissajjanaį¹ niį¹į¹hitaį¹.are complete.